Translation of the Chofetz Chaim's Sefer Shmiras HaLashon. This site is dedicated to the improvement of the speech of members of Bnei Yisrael. To help avoid all sorts of troubles, learn Shmiras HaLashon - "One who guards his mouth and his tongue guards from troubles of his soul." (Mishlei: 21; 23)

Sunday, March 02, 2008

In The Holy “Zohar” [on] Parshas “Pikudei”[1], the [magnitude] of the reward [for] the person who establishes [set] times [for the study of] Torah, as well as [the punishment], Heaven Forbid, [for those who are idle from Torah study, is discussed as follows][2]: “The fourth sanctuary:… thirty-two other [angels] are appointed over all of those who constantly toil in Torah [study, who] do not cease [from that study] during the day and night. Those other [angels] who are all [appointed] below [the thirty-two angels], are appointed over all of those [people] who set designated times for [the study of] Torah. All [of these angels] are appointed over this [matter of involvement in Torah study], as well as [are appointed to bestow] punishment [upon] all of those who were able to involve themselves in Torah [study] and [nevertheless] did not involve themselves [in Torah study].”

[Concerning] one who is careful [to involve] himself in Torah study and places [the Torah study] upon his heart, such a [person] thereby merits [to attain the] love of HaShem Yisbarach. [This follows that which is taught] in “Sifrei”[3], on the pasuk “And these words which I command you today, shall be upon your heart.” (Divarim: 6; 6), [as follows]: “Since it says [in the pasuk], “And you shall love HaShem your G-d, with all of your heart…”[4] (Divarim: 6; 5), I [still] do not know [in which manner] we love The Holy One, Blessed is He. [In answer to this], the pasuk states, “And these words shall be upon your heart.” (Divarim: 6; 6), from [which we learn that through our involvement in the study of The Torah, we] are [consequently] familiar with The Holy One, Blessed is He, and cling to His Ways.”[5]

[1] This teaching is found in volume 2 of The “Zohar”, 256a.

[2] The full text of this section of The “Zohar” states as follows:

“The fourth sanctuary, this sanctuary being the sanctuary that exists with additional light, this being the sanctuary which is surrounded by thirty-two supreme pegs and five-hundred-thousand others who are appointed below these, above all of [the aforementioned angels] are four supreme [angels], all [of these angels] being the pegs of this sanctuary. These four are Chasd-iha-e-l, Kosi-ria (alt. Kas-adia), D’komia-h (or Ki-du-miah), [and] Dah-arie-l, these four [angels] being appointed over all of [the other angels], and all of the other [angels] are all appointed below [these angels].

By way of these [angels], the judgment [that is] to be performed in the world is known, concerning whom it is written, “…and the decree [is performed in accordance with] that which the holy ones speak…” (Daniel: 4; 14) All of these legions [of angels] who are appointed over the judgment [to befall this world], come to these four [angels] to inquire [as to] how the judgment has been decreed for the world, [these decrees being] all of these judgments which haven’t been given over as decrees toward the existence of the world. It is concerning this [matter] that all of [these angels] come to inquire, and because of this [all of these angels] are all appointed over this [matter].

These thirty-two other [angels] are appointed over those who constantly weary themselves in Torah [study] and do not cease [their Torah study] during the daytime and nighttime. These other [angels] who are below [the aforementioned thirty-two angels], are appointed over all of those [people] who establish known times for [the study of] The Torah. All of these [angels] are appointed [over this matter involving Torah study, as well as are given the mission] to [bestow] punishment [upon all of] those [people] who were able to involve [themselves in Torah study] and [nevertheless] did not involve [themselves in Torah study].”

[3] This teaching is found in Parshas “VaEschanan”, in Piskah 33.

[4] The pasuk states as follows:

“And you shall love HaShem your G-d, with all of your heart and with all of your soul and with all of your wealth.” (Divarim: 6; 6)

RaSh”I, quoting “Sifrei” (Piskah 32), points out that “with all of your heart” refers to the person using both their good and evil inclinations toward the service of HaShem, “with all of your soul” refers to the person loving HaShem even if He takes the person’s life, and “with all of your property” refers to the fact that the person should love HaShem with all of their money. Alternatively, “with all of מאדך” refers to the fact that the person should love HaShem both when He brings that which is good upon the person and when He brings punishment upon the person.

[5] This teaching from “Sifrei” is quoted in the name of Rabbi [Yehuda HaNasi], with slightly different wording, as follows:

“And these words that I command you today shall be upon your heart.” (Divarim: 6; 6): Rabbi [Yehuda HaNasi] says [in explanation of this pasuk], ‘Why is [this pasuk] stated? [The reason that the aforementioned pasuk is stated in The Torah] is because it says [in the previous pasuk], “And you shall love HaShem your G-d, with all of your heart…” (Divarim: 6; 5) [Based on this pasuk alone], I [still] do not know how we should love HaShem. [In relation to this matter of loving HaShem], the [next] pasuk states, “And these words that I command you today, shall be upon your heart.” (Divarim: 6; 6) Place these matters [of The Torah] upon your heart, for as a result of [such an action], you are [then] acquainted with The One Who said, ‘And the universe shall [come into existence]’ (i.e. HaShem), and cling to His Ways.”

“…that I command you today…” [teaches us] “That [The Torah] should not be viewed by you like an old letter [which details] the command of the king which no one [views as] important. Rather, [view The Torah] as a new letter [which details] the proclamation of the king, [concerning which] everyone runs to read.”

“…upon your heart”: “[Based on this phrase] Rabbi Yoshiya says [that] ‘The person needs to make an oath [to restrain] his [evil] inclination, for you discover such [to be the case] in every instance that the righteous take an oath [to restrain] their [evil] inclinations. It is written concerning Avraham, “…‘I raise my hand up to HaShem, The Supreme G-d, The One Who has acquired Heaven and Earth. If from a string to a shoelace, and if I take from all that which is yours…” (B’reishis: 14; 22 – 23) Concerning Boaz it says, “…and I shall redeem you, as HaShem lives, lie down until the morning” (Ruth: 3; 13) Concerning David [the pasuk] says, “And David said, ‘as HaShem lives, either HaShem shall strike him, or his day shall come and he shall die, or he shall descend to war and die.” (Shmuel I: 26; 10) Concerning Elisha it says, “…‘As HaShem lives Whom I have stood before Him, if I shall take…’” (Milachim II: 5; 16) Just as the righteous take an oath [to restrain] their [evil] inclinations to not do [that which is wrong], the evildoers take an oath concerning their [evil] inclinations to [perform] that which is wrong, as it says [concerning Gechazi], “…‘As HaShem lives, for I shall pursue him and take something from him”. (Milachim II: 5; 20)”